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9 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

with the exception of

with the exception of namâzes termed Terâwih (or Tarâwih) and Kusûf, are not performed in jamâ’at. Since namâzes of ’Iyd are performed always in jamâ’at, they must be wâjib, not nâfila.” As is seen, an act of worship which Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ performed steadily is wâjib. ’Allâma Zebîdî ‘rahimahullâhu ta’âlâ’ states as follows in his commentary to Ihyâ-ul- ’ulûm: “An act of worship which Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ performed regularly is wâjib. It is not necessarily an act that is farz. ’Allâma Muftî Abu-s-su’ûd Efendi ‘rahima-hullâhu ta’âlâ’ states in his book entitled Fet-h-ullah-il-mu’în: “Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ having performed it regularly shows that it is an act of worship that is wâjib.” Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’ states as follows in his treatise on the sunnats of ablution: “An act of worship which Rasûlullah ‘sall- Allâhu ’alaihi wa sallam’ performed regularly is sunnat-imuakkada if he never omitted it. If he not only did not neglect it but also dissuaded any person whom he saw to omit it, then it is wâjib. For, not to dissuade (a person from omitting it) would have been construed as (his) approval to omit it. For that matter, Abus-su’ûd Efendi said that an act of worship which the blessed Prophet performed regularly without omission is wâjib.” It is stated at the end of the section where makrûhs of namâz are being explained that it is makrûh tahrîmî to omit either one.] Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ performing his khutbas always in the Arabic language is an indication of the fact that it is wâjib to perform khutba in the Arabic language. Hence, it is makrûh tahrîmî to perform khutbas in any language other than Arabic or to perform them both in Arabic and in their translated versions. For, in the former case, the rule that they must be performed in Arabic will have been violated; and in the latter case the rule that it must be performed only in Arabic will have been violated. In both cases, something which Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ performed continuously will have been neglected. Likewise, saying the takbîr (of iftitâh, i.e. saying “Allâhu ekber,”) in the Arabic language when beginning to perform namâz and saying, “Allâhu ekber,” in between are two differnt things. It is makrûh tahrîmî to omit either one. For, it became wâjib to do so because Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ always said, “Allâhu ekber,” and, for the same matter, it became makrûh tahrîmî not to do so. Ibni ’Âbidîn ‘rahima-hullâhu ta’âlâ’ states as follows in Radd-ul-muhtâr: “Makrûh means something, (e.g. an act or behaviour,) by doing or not doing which – 166 –

something which is wâjib or sunnat is violated. The former, (i.e. to violate something which is wâjib,) is makrûh tahrîmî; and the latter, (i.e. to violate something sunnat,) is (makrûh) tanzîhî (or tenzîhî).” It is written as follows in the book entitled Halabî-i-kebîr (by Ibrâhîm bin Muhammad Halabî (866, Haleb [Aleppo] – 956 [1549 A.D.]): “It is makrûh tenzîhî to omit (or violate) something that is sunnat. It is makrûh tahrîmî to omit something which is wâjib.” It is written in the book entitled Fatâwâ-i-Sirâjiyya (written by ’Alî ’Ûshî bin ’Uthmân ‘rahmatullâhi ta’âlâ ’alaih’ (d. 575 [1180 A.D.]) that it is “permissible to perform the khutba in the Fârisî (Persian) language.” It would be bâtil (null and void) to adduce this statement as a proof and give a fatwâ arguing that it is permissible to make the khutba in a language other than Arabic and that it is not makrûh, neither tahrîmî nor tenzîhî. For, the statement in Sirâjiyya means that it is “sahîh (valid)”, which it turn does not mean that it is “not makrûh”. Ibni ’Âbidîn ‘rahimahullâhu ta’âlâ’ states in Radd-ul-muhtâr: “His, (i.e. ’Alî ’Ûshî’s,) saying that it is sahîh does not show that it is not makrûh.” Muhammad ’Abd-ul-Hayy Luqnevî ‘rahima-hullâhu ta’âlâ’ states in his book entitled ’Umdet-ur-riâya: “The statement that ‘making the khutba in the Arabic language is not a condition to be fulfilled (for the validity of Friday prayer); it is permissible to make it in Persian or in any other language,’ shows that the (Friday) prayer thereby performed will be permissible. In other words, the condition of making a khutba for the validity (being sahîh) of Friday prayer will have been fulfilled. It does not show that the khutba performed will be without kerâhat, (i.e. something which makes it makrûh. For, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ and all the Sahâba ‘radiy-Allâhu ’anhum’ always and everywhere made the khutba only in the Arabic language. It is makrûh tahrîmî to go contrary to them.” As well, the Tâbi’în and the Taba’i tâbi’în ‘rahima-humullâhu ta’âlâ’ performed the khutba in the Arabic language, always and everyhere. Not only did they not perform it in a language other than Arabic, also none of them performed performed it both in the Arabic language and in its translation (in another language). [That was the case also in countries like Asia and Africa, where people listening to their khutbas did not understand what was being said in the khutbas because they did not know Arabic. Although it was necessary for them to say also the translations of the khutbas and thereby to teach Islam to new Muslims, they did not deem it permissible to use languages other than Arabic in their khutbas. They told them about Islam on – 167 –

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